Exodus 40:33-38 sits inside this longer paragraph.
17In the first month in the second year, on the first day of the month, the tabernacle was raised up. 18Moses raised up the tabernacle, and laid its sockets, and set up its boards, and put in its bars, and raised up its pillars. 19He spread the covering over the tent, and put the roof of the tabernacle above on it, as Yahweh commanded Moses. 20He took and put the covenant into the ark, and set the poles on the ark, and put the mercy seat above on the ark. 21He brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the covenant, as Yahweh commanded Moses. 22He put the table in the Tent of Meeting, on the north side of the tabernacle, outside of the veil. 23He set the bread in order on it before Yahweh, as Yahweh commanded Moses. 24He put the lamp stand in the Tent of Meeting, opposite the table, on the south side of the tabernacle. 25He lit the lamps before Yahweh, as Yahweh commanded Moses. 26He put the golden altar in the Tent of Meeting before the veil; 27and he burned incense of sweet spices on it, as Yahweh commanded Moses. 28He put up the screen of the door to the tabernacle. 29He set the altar of burnt offering at the door of the tabernacle of the Tent of Meeting, and offered on it the burnt offering and the meal offering, as Yahweh commanded Moses. 30He set the basin between the Tent of Meeting and the altar, and put water therein, with which to wash. 31Moses, Aaron, and his sons washed their hands and their feet there. 32When they went into the Tent of Meeting, and when they came near to the altar, they washed, as Yahweh commanded Moses. 33He raised up the court around the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work.
34Then the cloud covered the Tent of Meeting, and Yahweh’s glory filled the tabernacle. 35Moses wasn’t able to enter into the Tent of Meeting, because the cloud stayed on it, and Yahweh’s glory filled the tabernacle. 36When the cloud was taken up from over the tabernacle, the children of Israel went onward, throughout all their journeys; 37but if the cloud wasn’t taken up, then they didn’t travel until the day that it was taken up. 38For the cloud of Yahweh was on the tabernacle by day, and there was fire in the cloud by night, in the sight of all the house of Israel, throughout all their journeys.
Geneva Bible translators 1599 · Public Domain On v38 Thus the presence of God preserved and guided them…
Thus the presence of God preserved and guided them night and day, till they came to the land promised.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On v36 Exo 40:36 And when the cloud was taken up…
Exo 40:36 And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys:
Ver. 36. The children of Israel went.] The Jews conceive that this cloud that led Israel through the wilderness, levelled mountains, raised valleys, and laid all aflat: that it burnt up bushes, and smoothed rocks, and made all plain, &c. See Luk 3:5 Isa 4:5
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv34, 35, 38 i.e. The glorious presence of God, which having been…
i.e. The glorious presence of God, which having been forfeited and lost was now returned to them, and took its habitation among them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v34 As when, in the creation, God had finished this…
As when, in the creation, God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it, so when Moses had finished the tabernacle, which was designed for God's dwelling-place among men, God came and took possession of it. The shechinah, the divine eternal Word, though not yet made flesh, yet, as a prelude to that event, came and dwelt among them, Joh 1:14. This was henceforward the place of his throne, and the place of the soles of his feet (Eze 43:7); here he resided, here he ruled. By the visible tokens of God's coming among them to take possession of the tabernacle he testified both the return of his favour to them, which they had forfeited by the golden calf (Exo 33:7), and his gracious acceptance of all the expense they had been at, and all the care and pains they had taken about the tabernacle. Thus God owned them, showed himself well pleased with what they had done, and abundantly rewarded them. Note, God will dwell with those that prepare him a habitation. The broken and contrite heart, the clean and holy heart, that is furnished for his service, and devoted to his honour, shall be his rest for ever; here will Christ dwell by faith, Eph 3:17. Where God has a throne and an altar in the soul, there is a living temple. And God will be sure to own and crown the operations of his own grace and the observance of his own appointments.
As God had manifested himself upon mount Sinai, so he did now in this newly-erected tabernacle. We read (Exo 24:16) that the glory of the Lord abode upon mount Sinai, which is said to be like devouring fire (Exo 40:17), and that the cloud covered it on the outside, and the glory of the Lord filled it within, to which, probably there is an allusion in Zac 2:5, where God promises to be a wall of fire round about Jerusalem (and the pillar of cloud was by night a pillar of fire) and the glory in the midst of her.
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I. The cloud covered the tent. That same cloud which, as the chariot or pavilion of the shechinah, had come up before them out of Egypt and led them hither, now settled upon the tabernacle and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be, 1. A token of God's presence constantly visible day and night (Exo 40:38) to all Israel, even to those that lay in the remotest corners of the camp, that they might never again make a question of it, Is the Lord among us, or is he not? That very cloud which had already been so pregnant with wonders in the Red Sea, and on mount Sinai, sufficient to prove God in it of a truth, was continually in sight of all the house of Israel throughout all their journeys; so that they were inexcusable if they believed not their own eyes. 2. A concealment of the tabernacle, and the glory of God in it. God did indeed dwell among them, but he dwelt in a cloud: Verily thou art a God that hidest, thyself. Blessed be God for the gospel of Christ, in which we all with open face behold as in a glass, not in a cloud, the glory of the Lord. 3. A protection of the tabernacle. They had sheltered it with one covering upon another, but, after all, the cloud that covered it was its best guard. Those that dwell in the house of the Lord are hidden there, and are safe under the divine protection, Psa 27:4, Psa 27:5. Yet this, which was then a peculiar favour to the tabernacle, is promised to every dwelling-place of mount Zion (Isa 4:5); for upon all the glory shall be a defence. 4. A guide to the camp of Israel in their march through the wilderness, Exo 40:36, Exo 40:37. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under divine direction. This is spoken of more fully, Num 9:19; Psa 78:14; Psa 105:39. As before the tabernacle was set up the Israelites had the cloud for their guide, which appeared sometimes in one place and sometimes in another, but henceforward rested on the tabernacle and was to be found there only, so the church had divine revelation for its guide from the first, before the scriptures were written, but since the making up of that canon it rests in that as its tabernacle, and there only it is to be found, as in the creation the light which was made the first day, centered in the sun the fourth day. Blessed be God for the law and the testimony!
II. The glory of the Lord filled the tabernacle, Exo 40:34, Exo 40:35. The shechinah now made an awful and pompous entry into the tabernacle, through the outer part of which it passed into the most holy place, as the presence-chamber, and there seated itself between the cherubim. It was in light and fire, and (for aught we know) no otherwise, that the shechinah made itself visible; for God is light; our God is a consuming fire. With these the tabernacle was now filled, yet, as before the bush was not consumed, so now the curtains were not so much as singed by this fire; for to those that have received the anointing the terrible majesty of God is not destroying. Yet so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendour had a little abated, and the glory of the Lord retired within the veil, Exo 40:35. This shows how terrible the glory and majesty of God are, and how unable the greatest and best of men are to stand before him. The divine light and fire, let forth in their full strength, will overpower the strongest heads and the purest hearts. But what Moses could not do, in that he was weak through the flesh, has been done by our Lord Jesus, whom God caused to draw near and approach, and who, as the forerunner, has for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands (Heb 9:24); nay, he is himself the true tabernacle, filled with the glory of God (Joh 1:14), even with the divine grace and truth prefigured by this fire and light. In him the shechinah took up its rest for ever, for in him dwells all the fulness of the godhead bodily. Blessed be God for Jesus Christ!
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv33–34 But if the cloud were not taken up, then…
But if the cloud were not taken up, then they journeyed not,.... Even if it continued so two days, or a month, or a year, as very probably it sometimes did; which will in some measure account for the long continuance of the Israelites in the wilderness, see Num 9:22.
till the day that it was taken up: or, "of its ascent" (f), being "lifted up", or going upwards, higher in the air, right over the tabernacle, or perhaps more to the front of it; the word used before in this and the preceding verse has the signification of ascending upwards.
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(f) "sustolli ejus", Montanus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v34 As when God had finished this earth, which he…
As when God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it; so when Moses had finished the tabernacle, which was designed for God's dwelling-place among men, God came and took possession of it. By these visible tokens of his coming among them, he testified both the return of his favour, which they had forfeited by the golden calf, and his gracious acceptance of their care and pains about the tabernacle. Thus God shewed himself well- pleased with what they had done, and abundantly rewarded them. A cloud covered the tent - The same cloud which, as the chariot or pavilion of the Shechinah, had come up before them out of Egypt, now settled upon the tabernacle, and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be a token of God's presence, constantly visible day and night to all Israel. A protection of the tabernacle: they had sheltered it with one covering upon another, but after all, the cloud that covered it was its best guard: And a guide to the camp of Israel in their march through the wilderness. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under a divine conduct. And the glory of the Lord filled the tabernacle - The Shechinah now made an awful entry into the tabernacle, passing through the outer part of it into the most holy place, and there seating itself between the cherubim. It was in light and fire, and, for ought we know, no other-wise, that the Shechinah made itself visible. With these the tabernacle was now filled; yet as before the bush, so now the curtains were not consumed, for, to those that have received the anointing, the majesty of God is not destroying. Yet now so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendour was a little abated, and the glory of the Lord retired within the veil. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near and approach, and as the fore-runner he is for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands; he is himself the true tabernacle, filled with the glory of God, even with that divine grace and truth which were figured by this fire and light. In him the Shechinah took up its rest forever, for in him dwells all the fulness of the Godhead bodily.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv34, 36, 38 Verse 34. Then a cloud covered the tent] Thus…
Verse 34. Then a cloud covered the tent] Thus God gave his approbation of the work; and as this was visible, so it was a sign to all the people that Jehovah was among them.
And the glory of the Lord filled the tabernacle.] How this was manifested we cannot tell; it was probably by some light or brightness which was insufferable to the sight, for Moses himself could not enter in because of the cloud and the glory, Ex 40:35. Precisely the same happened when Solomon had dedicated his temple; for it is said that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord had filled the house of the Lord; 1Kg 8:10-11. Previously to this the cloud of the Divine glory had rested upon that tent or tabernacle which Moses had pitched without the camp, after the transgression in the matter of the molten calf; but now the cloud removed from that tabernacle and rested upon this one, which was made by the command and under the direction of God himself. And there is reason to believe that this tabernacle was pitched in the centre of the camp, all the twelve tribes pitching their different tents in a certain order around it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v33 Exo 40:33-34. So Moses finished the work — As…
Exo 40:33-34. So Moses finished the work — As when God had finished this earth, which he designed for man’s habitation, he made man, and put him in possession of it; so when Moses had finished the tabernacle, which was designed for God’s dwelling-place among men, God came and took possession of it. By these visible tokens of his coming among them, he testified both the return of his favour, which they had forfeited by the golden calf, and his gracious acceptance of their care and pains about the tabernacle. Thus God showed himself well pleased with what they had done, and abundantly rewarded them. A cloud covered the tent — The same cloud which, as the chariot or pavilion of the Shechinah, had come up before them out of Egypt, now settled upon the tabernacle, and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be a token of God’s presence, constantly visible day and night to all Israel. It was also a protection of the tabernacle: they had sheltered it with one covering upon another, but, after all, the cloud that covered it was its best guard; and a guide to the camp of Israel in their march through the wilderness. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under a divine conduct. And the glory of the Lord filled the tabernacle — The Shechinah now made an awful entry into the tabernacle, passing through the outer part of it into the most holy place, and there seating itself between the cherubim. It was in light and fire, and, for aught we know, no otherwise, that the Shechinah made itself visible. With these the tabernacle was now filled; yet, as before, the bush, so now the curtains were not consumed; for to those that have received the anointing, the majesty of God is not destroying. Yet now so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended till the splendour was a little abated, and the glory of the Lord retired within the veil. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near and approach, and, as the forerunner, he is for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands; he is himself the true tabernacle, filled with the glory of God, even with that divine grace and truth which were figured by this fire and light. In him the Shechinah took up its rest for ever, for in him dwells all the fulness of the Godhead bodily.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v34 On the distinction between the tent as the outer…
On the distinction between the tent as the outer shelter and the tabernacle as the dwelling-place of Yahweh, which is very clear in these verses, see Exo 26:1 note. The glory appeared as a light within and as a cloud on the outside.
Exo 40:35
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Compare the entrance of the high priest into the holy of holies on the day of atonement, Lev 16:2, Lev 16:13. For special appearances of this glory in the tabernacle, see Num 14:10; Num 16:19, Num 16:42.
The tabernacle, after it had accompanied the Israelites in their wanderings in the wilderness, was most probably first set up in the holy land at Gilgal Jos 4:19; Jos 5:10; Jos 9:6; Jos 10:6, Jos 10:43. But before the death of Joshua, it was erected at Shiloh Jos 18:1; Jos 19:51. Here it remained as the national sanctuary throughout the time of the Judges Jos 18:8; Jos 21:2; Jos 22:19; Jdg 18:31; Jdg 21:19; 1Sa 1:3; 1Sa 4:3. But its external construction was at this time somewhat changed, and doors, strictly so called, had taken the place of the entrance curtain 1Sa 3:15 : hence, it seems to have been sometimes called the temple 1Sa 1:9; 1Sa 3:3, the name by which the structure of Solomon was afterward commonly known. After the time of Eli it was removed to Nob in the canton of Benjamin, not far from Jerusalem 1Sa 21:1-9. From thence, in the time of David, it was removed to Gibeon 1Ch 16:39; 1Ch 21:29; 2Ch 1:3; 1Ki 3:4; 1Ki 9:2. It was brought from Gibeon to Jerusalem by Solomon 1Ki 8:4. After this, it disappears from the narrative of Scripture. When the temple of Solomon was built, “the tabernacle of the tent” had entirely performed its work; it had protected the ark of the covenant during the migrations of the people until they were settled in the land, and the promise was fulfilled, that the Lord would choose out a place for Himself in which His name should be preserved and His service should be maintained Deu 12:14, Deu 12:21; Deu 14:24.
In accordance with its dignity as the most sacred object in the sanctuary, the original ark of the covenant constructed by Moses was preserved and transferred from the tabernacle to the temple. The golden altar, the candlestick and the showbread table were renewed by Solomon. They were subsequently renewed by Zerubbabel, and lastly by the Maccabees (see Exo 25:23.) But the ark was preserved in the temple until Jerusalem was taken by the forces of Nebuchadnezzar 2Ch 35:3; Jer 3:16. It was never replaced in the second temple. According to a rabbinical tradition, its site was marked by a block of stone.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv33, 36 Moses, out of respect, abstained from entering that day.…
Moses, out of respect, abstained from entering that day. (Calmet) --- The cloud of legal observances, though designed to prefigure Christ and the gospel, seems however to hinder the Jews from recognizing them. (St. Augustine) (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv33, 34, 35, 36, 38 So Moses finished the work--Though it is not expressly…
So Moses finished the work--Though it is not expressly recorded in this passage, yet, from what took place on all similar occasions, there is reason to believe that on the inauguration day the people were summoned from their tents--were all drawn up as a vast assemblage, yet in calm and orderly arrangement, around the newly erected tabernacle.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v34 JEHOVAH’S GLORY FILLING THE TABERNACLE, Exo_40:34-38.
JEHOVAH’S GLORY FILLING THE TABERNACLE, Exo_40:34-38.
It only remains that Jehovah manifest his approval of the tabernacle by some visible proof of his presence and abode there. Accordingly, when Moses had approved the work done, and completed what it was intended for human hands to do, the cloud which had accompanied them in their journey from Egypt (see note on Exo_13:21) covered the tent of the congregation, and the glory of the Lord filled the tabernacle. The tent is here distinguished from the tabernacle, and is to be understood as the outer covering of curtains, while the tabernacle proper was the more immediate dwelling within, the mishcan, consisting of the board structure, and the ornamented curtains which were placed upon it. See note at the beginning of chap. 26. So gloriously did the cloud appear above the tent, and so wonderfully did the divine glory fill the interior of the sacred dwelling, that Moses was not able to enter. He had previously approached the thick darkness of Sinai, out of which Jehovah spoke, (Exo_20:21;) he had witnessed an unparalleled display of the divine glory in the mount, (Exo_33:19-23; Exo_34:5-8;) but this theophany was too intense in its splendour to permit even Moses to enter within the holy places where, for the time, the Holy One abode in special presence.
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36-38. When the cloud was taken up — This description of the guidance of Israel by the cloud is more fully detailed in Num_9:15-23. It appropriately concludes the Book of Exodus, which records the bondage, the redemption, and the consecration of Israel. The great facts written in this book served to make the history of Israel typical of the redemption of mankind; and especially does the image of the cloud and fire, accompanying, by day and by night, all the house of Israel, throughout all their journeys, portray in most impressive form the doctrine of the imminent providence of our Heavenly Father. He is with his people always; and they may read the lessons of the exodus and the tabernacle, and in every generation sing: “The Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly. O Lord of hosts, blessed is the man that trusteth in thee.” Psa_84:11-12.
SYMBOLISM OF THE TABERNACLE.
The symbolism and typology of the Mosaic tabernacle are recognized in the ninth chapter of the Epistle to the Hebrews, and we may well suppose that a structure designed to serve so important a purpose in the religious training of the chosen nation must have been planned to suggest some grand and precious spiritual truths. (Comp. note on the Symbolism of the Temple at the close of notes on 1 Kings 7.) That it was a symbol of inner and spiritual relationship, made possible between God and man by the blood of atonement, we have already indicated in our introductory note at the beginning of chapter 25, and we take no space to detail the various conjectures by which it is made to represent things which are physical and visible. As shown in the passage above referred to, and especially by the teaching of Exo_29:42-46, the great idea which centers in the complex symbol is that of JEHOVAH DWELLING WITH HIS PEOPLE. Man is by sin estranged from God, and there can be no reunion and fellowship without remission of sins and a purifying of the spiritual nature of man. This was graciously provided for in the expiatory sacrifices required of every Israelite. The life or soul was conceived as living and subsisting in the blood, (Lev_17:11,) and when the blood of a victim was poured out at the altar it symbolized the surrender of a life which had been forfeited by sin, and the worshipper who made the sacrifice thereby acknowledged before Jehovah his death-deserving guilt. There could, accordingly, be no approach to God on the part of sinful men — no possible meeting and dwelling with him — except by the offerings made at the great altar in front of the sacred tent. No priest might pass into the tabernacle until sprinkled with blood from that altar, (Exo_29:21,) and the live coals, used for burning the incense before Jehovah, were taken from the same place. Lev_16:12. Nor might the priest, on penalty of death, minister at the altar or enter the tabernacle without first washing at the laver, (Exo_30:20-21.) So the great altar in the court continually proclaimed that without the shedding of blood there is no remission, and the priestly ablutions denoted that without the washing of regeneration no man might enter the kingdom of God. Compare Psa_24:3-4; Joh_3:5; Heb_10:19-22. The blessed and holy dwelling with God, symbolized in the holy places of the tabernacle, were possible only because of the reconciliation effected at the altar of sacrifice without.
The two apartments of the tabernacle, known as the holy and the most holy places, were adapted to represent the relationship between the human and the divine, made possible by the gracious covenant of God with his people. Into the first the priests entered, as the representatives of the people, and their service there was not for themselves alone, but for all Israel, whose relation to God, so long as they kept his covenant, was that of a kingdom of priests and a holy nation. Exo_19:5-6; comp. 1Pe_2:5; 1Pe_2:9; Rev_1:6; Rev_5:10. As the officiating priest stood in the holy place, facing the holy of holies, he had at his right hand the table of showbread, on his left the candlestick, and immediately before him the altar of incense. Exo_40:22-27. The twelve cakes of bread (bread of presence) kept continually on the table as before God, most obviously symbolized the twelve tribes of Israel continually offering themselves as an acceptable sacrifice in the presence of Jehovah. The golden candlestick with its seven lamps, opposite the table, was another symbol of Israel considered as the Church of the living God and the light of the world. Then, further, the constant devotion of Israel to God was represented at the golden altar of incense immediately before the vail, and in front of the mercy-seat, (Exo_30:6.) The offering of incense was an expressive symbol of the prayers of saints, (Psa_141:2; Rev_5:8; Rev_8:3-4,) and the whole multitude of the people were wont to pray without at the hour of the incense offering. Luk_1:10. Jehovah was pleased to “inhabit the praises of Israel,” (Psa_22:3,) for all that his people may be and do in their consecrated relation to him expresses itself in their prayers before his altar and mercy seat.
The holy place, therefore, with its table and candlestick and golden altar of incense, symbolized the relation of the true Israel to God, made available by the blood of atonement. The holy of holies, on the other hand, symbolized Jehovah’s relations to his people, and profoundly suggested the terms or considerations by which it was compatible for him to meet and dwell with man. It contained the ark, within which were deposited the two tables of testimony — Jehovah’s declaration out of the thick darkness — a monumental witness of his wrath against sin. Over this ark, and covering the tables of testimony, was placed the capporeth, or mercy seat, to be sprinkled with blood on the great day of atonement. Lev_16:11-17. Here was a most significant symbol of mercy covering wrath. Made of fine gold, and having its dimensions the same as the length and breadth of the ark, (Lev_25:17,) it fittingly represented that glorious provision of infinite wisdom and love by which, in virtue of the precious blood of Christ, and in complete harmony with the righteousness of God, atonement is made for the guilty but penitent transgressor.
The cherubim, spreading out their wings over the mercy seat, and gazing as in wondering adoration upon it, were appropriate symbols of the redeemed and glorified Israel, who shall ultimately behold the glory of God, and dwell in his heavenly light forever. This subject we have treated in the note on Gen_3:24, page 100 of this Commentary.
The ministration of the high priest on the great day of atonement, as described in Leviticus 16, is declared in the Epistle to the Hebrews to have prefigured the redeeming work of Christ, who, “being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands,… neither by the blood of goats and calves, but by his own blood, entered in once into the holy place, having obtained eternal redemption for us.… For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.” Heb_9:11-12; Heb_9:24. The believer is, accordingly, exhorted “to enter into the holiest by the blood of Jesus.” The way has been opened in the fulness of time, and the glory of heaven itself consists mainly in this, that God and his people dwell together in unspeakable felicity. The many mansions (μοναι, dwellings, abiding places, Joh_14:2,) of the Father’s house in the heavens are but the fuller realization and perfection of the believer’s fellowship with God on earth. He who by the grace of redemption dwells in God and God in him (1Jn_4:16) has already entered by faith into these holy relationships. He lingers, as it were, a little while in the holy place, until all fleshly vails are rent, and the perfected spirit enters into the holy of holies, and beholds the Prince of Life upon his throne.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv33, 34, 35, 36, 38 33. See v. 8; cf. Exo_27:9 a, 16. (‘Set…
33. See v. 8; cf. Exo_27:9 a, 16. (‘Set up’ here = ‘hang up’ in v. 8. ‘Put up’ in v. 8a, and ‘set up’ in v. 8b, would make the renderings in the two verses uniform.)
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv33–36 (33) He reared up the court . . .…
(33) He reared up the court . . . and set up the hanging.—On the court, see Exo_27:9-18. For “the hanging” see Exo_27:16.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv33, 34, 35, 36, 38 He reared up the court, etc., as directed in…
He reared up the court, etc., as directed in ver. 8. So Moses finished the work. With the hanging of the curtain at the entrance to the court, the erection of the tabernacle was complete. It was probably not till after this that Moses performed the acts of worship mentioned in the course of the narrative put water in the laver (ver. 30), offered sacrifice (ver. 29), lighted the lamps (ver. 25), and burnt incense on the golden altar (ver. 26).
The two finishings.
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"So Moses finished the work." Cf. Exo_39:32 was all the work of the tabernacle finished." View the tabernacle as a type of the spiritual house the Church. This tabernacle is being made. A time is coming when, in a more special sense, it will be reared, the "day of Christ the day of "the manifestation of the sons of God". (Rom_8:19 Cf. Rev_21:2, Rev_21:3)
I THE TABERNACLE WAS NOT REARED TILL ALL THE LABOURS IN CONNECTION WITH THE MAKING OF IT HAD BEEN FINISHED.
1. The tabernacle was made with a view to its being reared. This was the end. So the calling, saving, and perfecting of individuals for the kingdom of God has always reference to their ultimate manifestation with Christ in Rom_8:17-26; 2Co_4:15-18 2Co_5:1-11; Eph_5:25-28; Php_1:6, 10; Col_3:1-4, etc.
2. The labours of making were entirely finished, before the rearing was begun. The rearing was but the bringing into visibility of an already finished work.
(1) All the parts of the tabernacle were made.
(2) All the furniture of the tabernacle was made.
(3) The dress of the servants of the tabernacle was made.
Not till all this was done was the command given to rear. So the day of the manifestation of believers will not arrive till all labours preparatory to the setting up of the kingdom of God in glory have been concluded. The Gospel preached through all the world, (Mat_24:14) the "elect" (ver. 31) gathered in, the last soul saved, believer"s; sanctified, avery "living stone" (1Pe_2:4) shaped and fashioned for the place it is ultimately to occupy In the heavenly building, etc.
3. These labours having been concluded, the rearing was proceeded with without delay. The rearing included
(1) the putting of the parts of the tabernacle together.
(2) The arrangement of its furniture.
(3) The ordering of its service.
So, when once the preparatory labours in connection with the kingdom of God have been finished, no time will be lost in setting it up in its final glory. Christ will appear, and his people will appear with him. (Col_3:4) He and they will be glorified together. (Rom_8:17)
1. The rearing of the tabernacle was the setting of it in visible glory before the eyes of the Israelites. So will Christ come to be "glorified in his saints, and admired in all them that believe". (2Th_1:10)
2. The rearing of the tabernacle completed the preparation of it as asanctuary for Jehovah. The same will be true of the glorification of the Church. (Rev_21:3, Rev_21:4)
II THE TABERNACLE, MADE BY THE PEOPLE, WAS REARED BY MOSES.
1. Christ admits us to be fellow-workers with himself in the labours of his Church. These are carried on by human agency. (2Co_6:1)
2. He alone has to do with the glorification of his Church.
III WHEN THE TABERNACLE WAS REARED, IT WAS FOUND THAT NOTHING WAS WANTING TO ITS PERFECTION AS A SANCTUARY. So will the glorification of the Church make manifest the beauty, symmetry, completeness, and perfection of the spiritual structure. It will be found to be "a glorious Church, not having spot, or wrinkle, or any such thing"; (Eph_5:27) complete as a place of habitation for Jehovah; a unity, and a perfect one. J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v34 Cf. Eph 2:22. What the shekinah glory was to…
glory
Cf. Eph 2:22. What the shekinah glory was to tabernacle and temple, that the Spirit is to the "holy temple," the Church, and to the temple which is the believer’s body. 1Co 6:19.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v34 The Cloud of God’s Glory
The Cloud of God’s Glory
v. 34. Then a cloud covered the Tent of the Congregation, and the glory of the Lord filled the Tabernacle, shut off from the gaze of sinful men by the screen of cloud. So Jehovah Himself consecrated the Sanctuary by this manifestation of His glory in the sacred cloud, even before it was consecrated by the priesthood.
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v. 35. And Moses was not able to enter into the Tent of the Congregation, not even he, the friend of Jehovah, because the cloud abode thereon, and the glory of the Lord filled the Tabernacle. This shows that the people had now again received the full pardon of the Lord, since He once more dwelt in their midst with His gracious presence.
v. 36. And when the cloud was taken up from over the Tabernacle, the children of Israel went onward in all their journeys;
v. 37. but if the cloud were not taken up, then they journeyed not till the day that it was taken up. The people broke camp and moved onward only with the moving of the cloud.
v. 38. For the cloud of the Lord was upon the Tabernacle by day, and fire was on it by night, in the sight, before the eyes, of all the house of Israel, throughout all their journeys. Thus did the presence of the covenant God accompany them in all their journeyings, and the Tabernacle served to hold before the congregation the object of its calling and the certain fulfillment of the promises to the patriarchs.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv34, 36 Yahweh's glory filled
Yahweh's glory filled
"Yahweh's awesome presence filled"
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translationWords
tent of meeting
Yahweh
glory
tabernacle
Moses
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.